Chinese
嗡。上下合拢放气时稍微收住。缓慢地呼出吸入极为重要。此外，诸佛等一切功德，融入心间，不要散乱到其他地方。用此方法，心就能安住在清明澄澈之中。修习脉轮之间，如同之前一样，两个罗香的油端进入中脉。上面的部分从两个鼻孔向外吹气，疾病魔障向外散去。缓慢地吸入，将三界诸佛等一切功德，化为五色光芒，从鼻孔进入。从油端向上进入，气息融入心间。心中充满中脉五智之气，心安住于此，就能显现光明空性无分别的明光。这是极为深奥的，能够掌控世间，诸佛等的加持迅速进入，就能生起前所未有的智慧和禅定。之后是明光净化的观想：之后从心间的明光中，光芒四射，从身体内的四个脉轮中燃烧，向外放射的光芒遍布世间。几天之内日夜观修此义，梦境止息，出现光明的景象：如燃烧的月亮、萤火虫、星星等，五色光芒遍布内外。在明亮的状态中抓住心，生起止观。在中脉中观修智慧之光后，遍布四个脉轮和身体内的一切，之后向外放射，智慧之光遍布世间，如同天空般无边无际，心安住于此，气息合拢收摄，向外呼气时稍微收住气息的下部，缓慢地吸入并观修。作为中脉充满五智之气的征兆，在禅修房附近出现五色光芒，如灯火燃烧，如月亮升起，如萤火虫，如烟雾，如云彩，如星星，如明点，如天神的身影等，显现无数景象。此时，心安住于一境的止观和自明显现的胜观二者，其体性显现为一。清净显现的禅定是：之后再次收摄心间的明光，越来越小越来越细，安住在空性之中，不住于任何事物，空明澄澈
English
Oṃ. When exhaling with the upper and lower parts joined, hold back slightly. It is extremely important to exhale and inhale slowly. Furthermore, all the qualities of the Buddhas and others, dissolve into the heart, do not be distracted elsewhere. By this method, the mind will abide in clarity and purity. Between the practice of the channels, as before, the oil tips of the two ro-kyang enter the central channel. The upper part blows the air outwards from the two nostrils, and diseases and evil spirits go out. Slowly inhale, transforming all the qualities of the Buddhas and others in the three realms into five-colored light, entering through the nostrils. Entering upwards from the oil tip, the air dissolves into the heart. By holding the mind on the central channel filled with the five wisdom winds, the clear light of emptiness and non-conceptuality will arise. This is extremely profound, it can control the world, and the blessings of the Buddhas and others enter quickly, so that unprecedented wisdom and samadhi will arise. Then, the visualization of purifying clear light is: After that, from the clear light in the heart, light radiates, burning from the four chakras inside the body, and the light radiating outwards pervades the world. By meditating on this meaning day and night for a few days, dreams cease, and visions of light appear: such as a burning moon, fireflies, stars, etc., the five-colored light pervades inside and outside. By holding the mind in a clear state, calm abiding arises. After meditating on the light of wisdom in the central channel, it pervades all four chakras and everything inside the body, and then radiates outwards, the light of wisdom pervades the world, as vast as the sky. Hold the mind on this, and hold the breath in conjunction, and when exhaling, hold the lower part of the breath slightly, and slowly inhale and meditate. As a sign that the central channel is filled with the five wisdom winds, five-colored lights appear near the meditation room, like a burning lamp, like the rising moon, like a firefly, like smoke, like clouds, like stars, like bindus, like the images of deities, and so on, countless visions appear. At this time, calm abiding where the mind abides in one point, and the two superior visions of self-clarity, their essence appears as one. The contemplation of pure appearance is: Then, again gather the clear light in the heart, becoming smaller and smaller, abiding in emptiness, not abiding in anything, clear and pure.
Chinese
之心。 自性离戏光明现。 所有光之显现从四轮汇集于心间。 进一步变得微细，安住于如虚空般一无所成的状态中。 明觉如铜镜般澄澈清明地显现，是明空自生的智慧。 介绍此义： 此乃明空本初之智慧， 是自性大圆满之实相。 澄澈清明的体性，是空明大圆满之实相。 《普贤行愿品》云： 不作意于心，不随逐于相， 此乃自生光明之见地。 如是修习之体验： 串习彼，体验亦有四种。 任何显现皆如薄雾般空明澄澈。 安住于昼夜光明之状态， 念头不动摇，心澄澈清明， 智慧迸发，远离能取所取。 其中，风之体验显现为如薄雾般空明澄澈， 昼夜光明清明， 念头止息，觉性清明三种显现。 从安住于认识自明觉性之体验中，生起无能取所取，思维敏捷且智慧广大。 功德： 又，从串习中生起功德， 虽为障碍所隔，亦能穿透他物等， 将成就见之眼与神通。 此乃极深口诀之精髓。 串习风瑜伽，将生起禅定， 以其力量，将生起神通， 虽为墙壁等所隔，亦能穿透他物而见，以及成就眼与神通。 《摄颂》云： 以禅定舍弃对欲妙之轻蔑， 将现证明觉与神通及禅定。 此后，于开显离念之明空智慧中， 宣说次第之方便。 一般而言，专注于在中脉内变得越来越大的心，成就无念与其他相同。 特别是，以抛、持、净三种方式，在觉性之要点上进行专注，从而强制性地介绍无念，即： 第三，以无念之方便介绍。 前行如前，正行有三种。 从抛、持、净之次第中， 抛，于心间，心性光明， 阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）或光之明点如彩虹般， ཧ་（藏文：ཧ，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈）念诵二十一次并充满力量
English
The mind of. The self-nature, free from elaboration, manifests as clear light. All appearances of light gather from the four chakras into the heart. It becomes increasingly subtle, remaining in a state of emptiness like the sky, where nothing is established. When awareness arises, clear and transparent like a mirror, it is the self-born wisdom of clarity and emptiness. Introducing that meaning: This is the innate wisdom of clarity and emptiness, which is the natural state of the Great Perfection. The essence of clear and transparent is the state of the Great Perfection of emptiness and clarity. As it says in the Kunjed Gyalpo (All Creating King): 'Do not focus on the mind, do not follow after signs. This is the self-born clear light of realization.' The experiences of meditating in this way are: By becoming familiar with it, there are four kinds of experiences. Whatever appears feels like a hazy, transparent clarity. Abiding in a state of clarity day and night, thoughts do not move, the mind is clear and transparent, wisdom bursts forth, free from grasping and being grasped. Among these, the experience of wind feels like a hazy, transparent clarity, day and night are clear and bright, and three things arise: thoughts cease, and awareness becomes clear. From the experience of cultivating the state of recognizing one's own awareness, there is no grasping or being grasped, the mind is quick, and great wisdom arises. The benefits are: Moreover, benefits arise from familiarity, and even if obstructed by obscurations, one can penetrate through to the other side, etc. The eye of seeing and miraculous powers will be accomplished. This is the essence of the profound and secret instructions. By becoming familiar with wind yoga, samadhi arises, and through its power, clairvoyance arises, and even if obstructed by walls, etc., one can see through to the other side, and the eye and miraculous powers are accomplished. As it says in the Compendium: 'Through meditation, one abandons disdain for the qualities of desire. Clear knowing, clairvoyance, and samadhi are manifestly accomplished.' Then, from the teaching of the non-conceptual wisdom of awareness and emptiness, the stages of methods are explained. In general, focusing the mind on the central channel becoming increasingly large results in non-conceptuality, which is the same as other methods. In particular, by focusing on the essential points of awareness through the three methods of casting, holding, and purifying, non-conceptuality is forcibly introduced, which is: Third, introducing it through the method of non-conceptuality. The preliminaries are as before, and the main practice has three aspects. From the stages of casting, holding, and purifying, casting: in the heart, the mind-essence is clear light, A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A) or a sphere of light like a rainbow, reciting HA (Tibetan: ཧ, Devanagari: ह, Romanized Sanskrit: ha, Literal meaning: Ha) twenty-one times with intensity.
Chinese
念诵后，声音响彻云霄，从头顶发出，升入空中。越来越高，直到消失不见。在这种状态下，身心放松，保持平衡。在那一瞬间，念头停止，安住在不可言说的状态中。体验也变得不可见，超乎想象。然后，在空性之上，如前一样观修，从心间发出奇妙的五色光团，从头顶发出，越来越高，直到消失不见。念诵二十一遍“哈”字，放松身心。在那一瞬间，不可言说的光明就会显现。体验也变得不可思议，仿佛融入虚空。第二种方法是明觉。背对着太阳，眼睛注视着晴朗的天空，保持不动。尽量缓慢呼吸，不要感觉到空气流动。无念、无戏论的状态自然显现。生起如虚空般的空性体验。当天空非常晴朗时，背对着太阳，眼睛不要移动，注视着天空的中心，缓慢呼吸，在向外抓取的瞬间，空性的光明就会显现。体验也变得清澈明亮。没有局限和偏颇，如虚空一般。正如外在一样，内在也是如此。因为这是相互依存的关键。此时，会生起虚空三摩地的证悟。依靠空明的外部虚空，当无念的内在虚空显现时，就会证悟通透的秘密虚空，即赤裸的觉性空性。通过方法和加持的修持，才能见到。这是尼泊尔人卡玛拉希拉最深奥的教导。第三种方法是赤裸的明觉。训练有素后，眼睛注视天空，不要散乱。从清明的、无收放的心性状态中，观想大地、石头、山脉、容器和内容，一切都融入通透的虚空中。自己的身体也没有粗重的执着。将心和虚空安住在无二的状态中。内外之间没有任何散乱的法。在这种虚空状态中，放松身心。念头和思维自然平息。将无收放的心性安住在本然状态中。那时，就会生起超越思维的法性之心，证悟无二如虚空般的境界。这是三世诸佛的精华。在虚空中
English
Having spoken, the sound resounded through the sky, emanating from the crown of the head and ascending into the air. Higher and higher, until it became invisible. In that state, relax the body and mind, maintaining balance. In that instant, thoughts cease, and one abides in an inexpressible state. The experience also becomes invisible, beyond imagination. Then, upon that emptiness, as before, meditate, and from the heart, a wondrous sphere of five-colored light emanates, issuing from the crown of the head and ascending higher and higher, until it vanishes from sight. Recite the syllable "Ha" twenty-one times with intensity, and relax the body and mind. In that instant, the inexpressible clear light will dawn. The experience also becomes inconceivable, as if absorbed into the sky. The second method is awareness. Turn your back to the sun, and fix your gaze on the clear sky, remaining still. Breathe as slowly as possible, without feeling the air moving. A state of non-thought and freedom from elaboration will naturally arise. A sense of emptiness like the nature of the sky will be born. When the sky is very clear, turn your back to the sun and, without moving your eyes, fix your gaze on the center of the sky, breathing slowly, and in the instant of grasping outward, the clear light of emptiness will dawn. The experience also becomes clear and bright. Without limitation or partiality, it becomes like the sky. Just as it is outside, so it is inside. For this is the key to interdependent origination. At this time, the realization of the three-fold sky will arise. Relying on the empty and clear outer sky, when the non-conceptual inner sky dawns, the transparent secret sky, the naked awareness of emptiness, will be realized. It is through the practice of method and blessing that it will be seen. This is the supremely profound teaching of the Nepalese Kamalaśīla. The third method is naked awareness. Having trained, fix your eyes on the sky, without distraction. From that state of clear mind, without contraction or expansion, contemplate that all earth, stones, mountains, rocks, containers, and contents dissolve into the transparent sky. One's own body is also without the clinging to grossness. Rest the mind and sky in a state of non-duality. In that state of sky, relax the body and mind. Thoughts and conceptions naturally subside. Rest the mind itself, without contraction or expansion, in its natural state. At that time, the mind of the nature of reality, beyond thought and expression, will arise, and the realization of non-duality like the sky will dawn. This is the essence of the Buddhas of the three times. In the sky